Tiresias: The Ancient Mediterranean Religions Source Database

8256

New Testament, Luke, 11.1-11.5
Καὶ ἐγένετο ἐν τῷ εἶναι αὐτὸν ἐν τόπῳ τινὶ προσευχόμενον, ὡς ἐπαύσατο, εἶπέν τις τῶν μαθητῶν αὐτοῦ πρὸς αὐτόν Κύριε, δίδαξον ἡμᾶς προσεύχεσθαι, καθὼς καὶ Ἰωάνης ἐδίδαξεν τοὺς μαθητὰς αὐτοῦ. It happened, that when he finished praying in a certain place, one of his disciples said to him, "Lord, teach us to pray, just as John also taught his disciples.
εἶπεν δὲ αὐτοῖς Ὅταν προσεύχησθε, λέγετε Πάτερ, ἁγιασθήτω τὸ ὄνομά σου· ἐλθάτω ἡ βασιλεία σου· He said to them, "When you pray, say, 'Our Father in heaven, May your name be kept holy. May your kingdom come. May your will be done on Earth, as it is in heaven.
τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δίδου ἡμῖν τὸ καθʼ ἡμέραν· Give us day by day our daily bread.
καὶ ἄφες ἡμῖν τὰς ἁμαρτίας ἡμῶν, καὶ γὰρ αὐτοὶ ἀφίομεν παντὶ ὀφείλοντι ἡμῖν· καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν. Forgive us our sins, For we ourselves also forgive everyone who is indebted to us. Bring us not into temptation, But deliver us from the evil one.'
Καὶ εἶπεν πρὸς αὐτούς Τίς ἐξ ὑμῶν ἕξει φίλον καὶ πορεύσεται πρὸς αὐτὸν μεσονυκτίου καὶ εἴπῃ αὐτῷ Φίλε, χρῆσόν μοι τρεῖς ἄρτους He said to them, "Which of you, if you go to a friend at midnight, and tell him, 'Friend, lend me three loaves of bread

Intertexts (texts cited often on the same page as the searched text):

23 results
1. Septuagint, Tobit, 12.8-12.10 (th cent. BCE - 2nd cent. BCE) 12.8. Prayer is good when accompanied by fasting, almsgiving, and righteousness. A little with righteousness is better than much with wrongdoing. It is better to give alms than to treasure up gold. 12.9. For almsgiving delivers from death, and it will purge away every sin. Those who perform deeds of charity and of righteousness will have fulness of life; 12.10. but those who commit sin are the enemies of their own lives.
2. Hebrew Bible, Deuteronomy, 8.3 (9th cent. BCE - 3rd cent. BCE) 8.3. וַיְעַנְּךָ וַיַּרְעִבֶךָ וַיַּאֲכִלְךָ אֶת הַמָּן אֲשֶׁר לֹא־יָדַעְתָּ וְלֹא יָדְעוּן אֲבֹתֶיךָ לְמַעַן הוֹדִעֲךָ כִּי לֹא עַל־הַלֶּחֶם לְבַדּוֹ יִחְיֶה הָאָדָם כִּי עַל־כָּל־מוֹצָא פִי־יְהוָה יִחְיֶה הָאָדָם׃ 8.3. And He afflicted thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that He might make thee know that man doth not live by bread only, but by every thing that proceedeth out of the mouth of the LORD doth man live."
3. Hebrew Bible, Psalms, 55.18, 77.11 (9th cent. BCE - 3rd cent. BCE) 55.18. עֶרֶב וָבֹקֶר וְצָהֳרַיִם אָשִׂיחָה וְאֶהֱמֶה וַיִּשְׁמַע קוֹלִי׃ 77.11. וָאֹמַר חַלּוֹתִי הִיא שְׁנוֹת יְמִין עֶלְיוֹן׃ 55.18. Evening, and morning, and at noon, will I complain, and moan; And He hath heard my voice." 77.11. And I say 'This is my weakness, That the right hand of the Most High could change."
4. Hebrew Bible, Isaiah, 1.15, 63.15-63.16, 65.24 (8th cent. BCE - 5th cent. BCE) 1.15. וּבְפָרִשְׂכֶם כַּפֵּיכֶם אַעְלִים עֵינַי מִכֶּם גַּם כִּי־תַרְבּוּ תְפִלָּה אֵינֶנִּי שֹׁמֵעַ יְדֵיכֶם דָּמִים מָלֵאוּ׃ 63.15. הַבֵּט מִשָּׁמַיִם וּרְאֵה מִזְּבֻל קָדְשְׁךָ וְתִפְאַרְתֶּךָ אַיֵּה קִנְאָתְךָ וּגְבוּרֹתֶךָ הֲמוֹן מֵעֶיךָ וְרַחֲמֶיךָ אֵלַי הִתְאַפָּקוּ׃ 63.16. כִּי־אַתָּה אָבִינוּ כִּי אַבְרָהָם לֹא יְדָעָנוּ וְיִשְׂרָאֵל לֹא יַכִּירָנוּ אַתָּה יְהוָה אָבִינוּ גֹּאֲלֵנוּ מֵעוֹלָם שְׁמֶךָ׃ 65.24. וְהָיָה טֶרֶם־יִקְרָאוּ וַאֲנִי אֶעֱנֶה עוֹד הֵם מְדַבְּרִים וַאֲנִי אֶשְׁמָע׃ 1.15. And when ye spread forth your hands, I will hide Mine eyes from you; Yea, when ye make many prayers, I will not hear; Your hands are full of blood." 63.15. Look down from heaven, and see, even from Thy holy and glorious habitation; Where is Thy zeal and Thy mighty acts, The yearning of Thy heart and Thy compassions, Now restrained toward me?" 63.16. For Thou art our Father; for Abraham knoweth us not, and Israel doth not acknowledge us; Thou, O LORD, art our Father, Our Redeemer from everlasting is Thy name." 65.24. And it shall come to pass that, before they call, I will answer, And while they are yet speaking, I will hear."
5. Hebrew Bible, Ecclesiastes, 5.1 (5th cent. BCE - 2nd cent. BCE) 5.1. בִּרְבוֹת הַטּוֹבָה רַבּוּ אוֹכְלֶיהָ וּמַה־כִּשְׁרוֹן לִבְעָלֶיהָ כִּי אִם־ראית [רְאוּת] עֵינָיו׃ 5.1. אַל־תְּבַהֵל עַל־פִּיךָ וְלִבְּךָ אַל־יְמַהֵר לְהוֹצִיא דָבָר לִפְנֵי הָאֱלֹהִים כִּי הָאֱלֹהִים בַּשָּׁמַיִם וְאַתָּה עַל־הָאָרֶץ עַל־כֵּן יִהְיוּ דְבָרֶיךָ מְעַטִּים׃ 5.1. Be not rash with thy mouth, and let not thy heart be hasty to utter a word before God; for God is in heaven, and thou upon earth; therefore let thy words be few."
6. Septuagint, Tobit, 12.8-12.10 (4th cent. BCE - 2nd cent. BCE) 12.8. Prayer is good when accompanied by fasting, almsgiving, and righteousness. A little with righteousness is better than much with wrongdoing. It is better to give alms than to treasure up gold. 12.9. For almsgiving delivers from death, and it will purge away every sin. Those who perform deeds of charity and of righteousness will have fulness of life; 12.10. but those who commit sin are the enemies of their own lives.
7. Dead Sea Scrolls, Community Rule, 10.1 (2nd cent. BCE - 1st cent. CE)
8. Dead Sea Scrolls, Hodayot, 20.7 (2nd cent. BCE - 1st cent. CE)
9. Dead Sea Scrolls, Hodayot, 20.7 (2nd cent. BCE - 1st cent. CE)
10. Hebrew Bible, Daniel, 3.25, 6.11 (2nd cent. BCE - 2nd cent. BCE) 3.25. עָנֵה וְאָמַר הָא־אֲנָה חָזֵה גֻּבְרִין אַרְבְּעָה שְׁרַיִן מַהְלְכִין בְּגוֹא־נוּרָא וַחֲבָל לָא־אִיתַי בְּהוֹן וְרֵוֵהּ דִּי רביעיא [רְבִיעָאָה] דָּמֵה לְבַר־אֱלָהִין׃ 6.11. וְדָנִיֵּאל כְּדִי יְדַע דִּי־רְשִׁים כְּתָבָא עַל לְבַיְתֵהּ וְכַוִּין פְּתִיחָן לֵהּ בְּעִלִּיתֵהּ נֶגֶד יְרוּשְׁלֶם וְזִמְנִין תְּלָתָה בְיוֹמָא הוּא בָּרֵךְ עַל־בִּרְכוֹהִי וּמְצַלֵּא וּמוֹדֵא קֳדָם אֱלָהֵהּ כָּל־קֳבֵל דִּי־הֲוָא עָבֵד מִן־קַדְמַת דְּנָה׃ 3.25. He answered and said: ‘Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the appearance of the fourth is like a son of the gods.’" 6.11. And when Daniel knew that the writing was signed, he went into his house—now his windows were open in his upper chamber toward Jerusalem—and he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime."
11. Septuagint, 1 Maccabees, 3.19, 3.50, 3.60 (2nd cent. BCE - 2nd cent. BCE) 3.19. It is not on the size of the army that victory in battle depends, but strength comes from Heaven. 3.50. and they cried aloud to Heaven, saying, "What shall we do with these?Where shall we take them? 3.60. But as his will in heaven may be, so he will do.
12. Septuagint, Ecclesiasticus (Siracides), 7.14 (2nd cent. BCE - 2nd cent. BCE) 7.14. Do not prattle in the assembly of the elders,nor repeat yourself in your prayer.
13. Anon., Didache, 8.1-8.3 (1st cent. CE - 2nd cent. CE) 8. But let not your fasts be with the hypocrites; Matthew 6:16 for they fast on the second and fifth day of the week; but fast on the fourth day and the Preparation (Friday). Neither pray as the hypocrites; but as the Lord commanded in His Gospel, thus pray: Our Father who art in heaven, hallowed be Your name. Your kingdom come. Your will be done, as in heaven, so on earth. Give us today our daily (needful) bread, and forgive us our debt as we also forgive our debtors. And bring us not into temptation, but deliver us from the evil one (or, evil); for Yours is the power and the glory forever. Thrice in the day thus pray.
14. New Testament, Acts, 2.46, 3.1, 10.3, 10.9, 10.30, 17.29 (1st cent. CE - 2nd cent. CE) 2.46. Day by day, continuing steadfastly with one accord in the temple, and breaking bread at home, they took their food with gladness and singleness of heart 3.1. Peter and John were going up into the temple at the hour of prayer, the ninth hour. 10.3. At about the ninth hour of the day, he clearly saw in a vision an angel of God coming to him, and saying to him, "Cornelius! 10.9. Now on the next day as they were on their journey, and got close to the city, Peter went up on the housetop to pray at about noon. 10.30. Cornelius said, "Four days ago, I was fasting until this hour, and at the ninth hour, I prayed in my house, and behold, a man stood before me in bright clothing 17.29. Being then the offspring of God, we ought not to think that the Divine Nature is like gold, or silver, or stone, engraved by art and device of man.
15. New Testament, Galatians, 4.6 (1st cent. CE - 1st cent. CE) 4.6. And because you are sons, God sent out theSpirit of his Son into your hearts, crying, "Abba, Father!
16. New Testament, Romans, 8.15 (1st cent. CE - 1st cent. CE) 8.15. For you didn't receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, "Abba! Father!
17. New Testament, John, 2.16, 3.35, 4.21, 4.23, 5.17-5.23, 5.26, 5.43, 6.32, 6.38, 6.40-6.42, 6.44-6.46, 6.50-6.51, 6.58, 8.19, 8.49, 10.25, 10.29-10.30, 10.38, 11.41-11.42, 12.27, 14.6-14.13, 15.1, 15.8, 16.23-16.28, 17.1, 17.5, 17.11, 17.15, 17.21, 17.24-17.25, 20.17, 20.21 (1st cent. CE - 1st cent. CE) 2.16. To those who sold the doves, he said, "Take these things out of here! Don't make my Father's house a marketplace! 3.35. The Father loves the Son, and has given all things into his hand. 4.21. Jesus said to her, "Woman, believe me, the hour comes, when neither in this mountain, nor in Jerusalem, will you worship the Father. 4.23. But the hour comes, and now is, when the true worshippers will worship the Father in spirit and truth, for the Father seeks such to be his worshippers. 5.17. But Jesus answered them, "My Father is still working, so I am working, too. 5.18. For this cause therefore the Jews sought all the more to kill him, because he not only broke the Sabbath, but also called God his own Father, making himself equal with God. 5.19. Jesus therefore answered them, "Most assuredly, I tell you, the Son can do nothing of himself, but what he sees the Father doing. For whatever things he does, these the Son also does likewise. 5.20. For the Father has affection for the Son, and shows him all things that he himself does. He will show him greater works than these, that you may marvel. 5.21. For as the Father raises the dead and gives them life, even so the Son also gives life to whom he desires. 5.22. For the Father judges no one, but he has given all judgment to the Son 5.23. that all may honor the Son, even as they honor the Father. He who doesn't honor the Son doesn't honor the Father who sent him. 5.26. For as the Father has life in himself, even so he gave to the Son also to have life in himself. 5.43. I have come in my Father's name, and you don't receive me. If another comes in his own name, you will receive him. 6.32. Jesus therefore said to them, "Most assuredly, I tell you, it wasn't Moses who gave you the bread out of heaven, but my Father gives you the true bread out of heaven. 6.38. For I have come down from heaven, not to do my own will, but the will of him who sent me. 6.40. This is the will of the one who sent me, that everyone who sees the Son, and believes in him, should have eternal life; and I will raise him up at the last day. 6.41. The Jews therefore murmured concerning him, because he said, "I am the bread which came down out of heaven. 6.42. They said, "Isn't this Jesus, the son of Joseph, whose father and mother we know? How then does he say, 'I have come down out of heaven?' 6.44. No one can come to me unless the Father who sent me draws him, and I will raise him up in the last day. 6.45. It is written in the prophets, 'They will all be taught by God.' Therefore everyone who hears from the Father, and has learned, comes to me. 6.46. Not that anyone has seen the Father, except he who is from God. He has seen the Father. 6.50. This is the bread which comes down out of heaven, that anyone may eat of it and not die. 6.51. I am the living bread which came down out of heaven. If anyone eats of this bread, he will live forever. Yes, the bread which I will give for the life of the world is my flesh. 6.58. This is the bread which came down out of heaven -- not as our fathers ate the manna, and died. He who eats this bread will live forever. 8.19. They said therefore to him, "Where is your Father?"Jesus answered, "You know neither me, nor my Father. If you knew me, you would know my Father also. 8.49. Jesus answered, "I don't have a demon, but I honor my Father, and you dishonor me. 10.25. Jesus answered them, "I told you, and you don't believe. The works that I do in my Father's name, these testify about me. 10.29. My Father, who has given them to me, is greater than all. No one is able to snatch them out of my Father's hand. 10.30. I and the Father are one. 10.38. But if I do them, though you don't believe me, believe the works; that you may know and believe that the Father is in me, and I in the Father. 11.41. So they took away the stone from the place where the dead man was lying. Jesus lifted up his eyes, and said, "Father, I thank you that you listened to me. 11.42. I know that you always listen to me, but because of the multitude that stands around I said this, that they may believe that you sent me. 12.27. Now my soul is troubled. What shall I say? 'Father, save me from this time?' But for this cause I came to this time. 14.6. Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father, except through me. 14.7. If you had known me, you would have known my Father also. From now on, you know him, and have seen him. 14.8. Philip said to him, "Lord, show us the Father, and that will be enough for us. 14.9. Jesus said to him, "Have I been with you such a long time, and do you not know me, Philip? He who has seen me has seen the Father. How do you say, 'Show us the Father?' 14.10. Don't you believe that I am in the Father, and the Father in me? The words that I tell you, I speak not from myself; but the Father who lives in me does his works. 14.11. Believe me that I am in the Father, and the Father in me; or else believe me for the very works' sake. 14.12. Most assuredly I tell you, he who believes in me, the works that I do, he will do also; and greater works than these will he do; because I am going to my Father. 14.13. Whatever you will ask in my name, that will I do, that the Father may be glorified in the Son. 15.1. I am the true vine, and my Father is the farmer. 15.8. In this is my Father glorified, that you bear much fruit; and so you will be my disciples. 16.23. In that day you will ask me no questions. Most assuredly I tell you, whatever you may ask of the Father in my name, he will give it to you. 16.24. Until now, you have asked nothing in my name. Ask, and you will receive, that your joy may be made full. 16.25. I have spoken these things to you in figures of speech. But the time is coming when I will no more speak to you in figures of speech, but will tell you plainly about the Father. 16.26. In that day you will ask in my name; and I don't say to you, that I will pray to the Father for you 16.27. for the Father himself loves you, because you have loved me, and have believed that I came forth from God. 16.28. I came out from the Father, and have come into the world. Again, I leave the world, and go to the Father. 17.1. Jesus said these things, and lifting up his eyes to heaven, he said, "Father, the time has come. Glorify your Son, that your Son may also glorify you; 17.5. Now, Father, glorify me with your own self with the glory which I had with you before the world existed. 17.11. I am no more in the world, but these are in the world, and I am coming to you. Holy Father, keep them through your name which you have given me, that they may be one, even as we are. 17.15. I pray not that you would take them from the world, but that you would keep them from the evil one. 17.21. that they may all be one; even as you, Father, are in me, and I in you, that they also may be one in us; that the world may believe that you sent me. 17.24. Father, I desire that they also whom you have given me be with me where I am, that they may see my glory, which you have given me, for you loved me before the foundation of the world. 17.25. Righteous Father, the world hasn't known you, but I knew you; and these knew that you sent me. 20.17. Jesus said to her, "Don't touch me, for I haven't yet ascended to my Father; but go to my brothers, and tell them, 'I am ascending to my Father and your Father, to my God and your God.' 20.21. Jesus therefore said to them again, "Peace be to you. As the Father has sent me, even so I send you.
18. New Testament, Luke, 1.14, 1.46-1.55, 2.30-2.32, 2.49, 3.21, 4.18-4.19, 5.16, 6.12-6.16, 7.41-7.42, 8.11-8.12, 9.18-9.22, 9.28-9.29, 10.22, 10.38-10.42, 11.2-11.13, 13.17, 14.11, 15.21, 15.32, 16.5, 16.7, 18.1-18.3, 18.6, 18.13-18.14, 19.1-19.2, 19.6, 22.24-22.53, 23.34, 23.46, 24.49 (1st cent. CE - 1st cent. CE) 1.14. You will have joy and gladness; and many will rejoice at his birth. 1.46. Mary said, "My soul magnifies the Lord. 1.47. My spirit has rejoiced in God my Savior 1.48. For he has looked at the humble state of his handmaid. For behold, from now on, all generations will call me blessed. 1.49. For he who is mighty has done great things for me. Holy is his name. 1.50. His mercy is for generations of generations on those who fear him. 1.51. He has shown strength with his arm. He has scattered the proud in the imagination of their heart. 1.52. He has put down princes from their thrones. And has exalted the lowly. 1.53. He has filled the hungry with good things. He has sent the rich away empty. 1.54. He has given help to Israel, his servant, that he might remember mercy 1.55. As he spoke to our fathers, To Abraham and his seed forever. 2.30. For my eyes have seen your salvation 2.31. Which you have prepared before the face of all peoples; 2.32. A light for revelation to the Gentiles, And the glory of your people Israel. 2.49. He said to them, "Why were you looking for me? Didn't you know that I must be in my Father's house? 3.21. Now it happened, when all the people were baptized, Jesus also had been baptized, and was praying. The sky was opened 4.18. The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed 4.19. And to proclaim the acceptable year of the Lord. 5.16. But he withdrew himself into the desert, and prayed. 6.12. It happened in these days, that he went out to the mountain to pray, and he continued all night in prayer to God. 6.13. When it was day, he called his disciples, and from them he chose twelve, whom he also named apostles: 6.14. Simon, whom he also named Peter; Andrew, his brother; James; John; Philip; Bartholomew; 6.15. Matthew; Thomas; James, the son of Alphaeus; Simon, who was called the Zealot; 6.16. Judas the son of James; and Judas Iscariot, who also became a traitor. 7.41. A certain lender had two debtors. The one owed five hundred denarii, and the other fifty. 7.42. When they couldn't pay, he forgave them both. Which of them therefore will love him most? 8.11. Now the parable is this: The seed is the word of God. 8.12. Those along the road are those who hear, then the devil comes, and takes away the word from their heart, that they may not believe and be saved. 9.18. It happened, as he was praying alone, that the disciples were with him, and he asked them, "Who do the multitudes say that I am? 9.19. They answered, "'John the Baptizer,' but others say, 'Elijah,' and others, that one of the old prophets is risen again. 9.20. He said to them, "But who do you say that I am?"Peter answered, "The Christ of God. 9.21. But he warned them, and commanded them to tell this to no one 9.22. saying, "The Son of Man must suffer many things, and be rejected by the elders, chief priests, and scribes, and be killed, and the third day be raised up. 9.28. It happened about eight days after these sayings, that he took with him Peter, John, and James, and went up onto the mountain to pray. 9.29. As he was praying, the appearance of his face was altered, and his clothing became white and dazzling. 10.22. Turning to the disciples, he said, "All things have been delivered to me by my Father. No one knows who the Son is, except the Father, and who the Father is, except the Son, and he to whomever the Son desires to reveal him. 10.38. It happened as they went on their way, he entered into a certain village, and a certain woman named Martha received him into her house. 10.39. She had a sister called Mary, who also sat at Jesus' feet, and heard his word. 10.40. But Martha was distracted with much serving, and she came up to him, and said, "Lord, don't you care that my sister left me to serve alone? Ask her therefore to help me. 10.41. Jesus answered her, "Martha, Martha, you are anxious and troubled about many things 10.42. but one thing is needed. Mary has chosen the good part, which will not be taken away from her. 11.2. He said to them, "When you pray, say, 'Our Father in heaven, May your name be kept holy. May your kingdom come. May your will be done on Earth, as it is in heaven. 11.3. Give us day by day our daily bread. 11.4. Forgive us our sins, For we ourselves also forgive everyone who is indebted to us. Bring us not into temptation, But deliver us from the evil one.' 11.5. He said to them, "Which of you, if you go to a friend at midnight, and tell him, 'Friend, lend me three loaves of bread 11.6. for a friend of mine has come to me from a journey, and I have nothing to set before him,' 11.7. and he from within will answer and say, 'Don't bother me. The door is now shut, and my children are with me in bed. I can't get up and give it to you'? 11.8. I tell you, although he will not rise and give it to him because he is his friend, yet because of his persistence, he will get up and give him as many as he needs. 11.9. I tell you, keep asking, and it will be given you. Keep seeking, and you will find. Keep knocking, and it will be opened to you. 11.10. For everyone who asks receives. He who seeks finds. To him who knocks it will be opened. 11.11. Which of you fathers, if your son asks for bread, will give him a stone? Or if he asks for a fish, he won't give him a snake instead of a fish, will he? 11.12. Or if he asks for an egg, he won't give him a scorpion, will he? 11.13. If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask him? 13.17. As he said these things, all his adversaries were put to shame, and all the multitude rejoiced for all the glorious things that were done by him. 14.11. For everyone who exalts himself will be humbled, and whoever humbles himself will be exalted. 15.21. The son said to him, 'Father, I have sinned against heaven, and in your sight. I am no longer worthy to be called your son.' 15.32. But it was appropriate to celebrate and be glad, for this, your brother, was dead, and is alive again. He was lost, and is found.' 16.5. Calling each one of his lord's debtors to him, he said to the first, 'How much do you owe to my lord?' 16.7. Then said he to another, 'How much do you owe?' He said, 'A hundred cors of wheat.' He said to him, 'Take your bill, and write eighty.' 18.1. He also spoke a parable to them that they must always pray, and not give up 18.2. saying, "There was a judge in a certain city who didn't fear God, and didn't respect man. 18.3. A widow was in that city, and she often came to him, saying, 'Defend me from my adversary!' 18.6. The Lord said, "Listen to what the unrighteous judge says. 18.13. But the tax collector, standing far away, wouldn't even lift up his eyes to heaven, but beat his breast, saying, 'God, be merciful to me, a sinner!' 18.14. I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself will be humbled, but he who humbles himself will be exalted. 19.1. He entered and was passing through Jericho. 19.2. There was a man named Zacchaeus. He was a chief tax collector, and he was rich. 19.6. He hurried, came down, and received him joyfully. 22.24. There arose also a contention among them, which of them was considered to be greatest. 22.25. He said to them, "The kings of the Gentiles lord it over them, and those who have authority over them are called 'benefactors.' 22.26. But not so with you. But one who is the greater among you, let him become as the younger, and one who is governing, as one who serves. 22.27. For who is greater, one who sits at the table, or one who serves? Isn't it he who sits at the table? But I am in the midst of you as one who serves. 22.28. But you are those who have continued with me in my trials. 22.29. I confer on you a kingdom, even as my Father conferred on me 22.30. that you may eat and drink at my table in my kingdom. You will sit on thrones, judging the twelve tribes of Israel. 22.31. The Lord said, "Simon, Simon, behold, Satan asked to have you, that he might sift you as wheat 22.32. but I prayed for you, that your faith wouldn't fail. You, when once you have turned again, establish your brothers. 22.33. He said to him, "Lord, I am ready to go with you both to prison and to death! 22.34. He said, "I tell you, Peter, the rooster will by no means crow today until you deny that you know me three times. 22.35. He said to them, "When I sent you out without purse, and wallet, and shoes, did you lack anything?"They said, "Nothing. 22.36. Then he said to them, "But now, whoever has a purse, let him take it, and likewise a wallet. Whoever has none, let him sell his cloak, and buy a sword. 22.37. For I tell you that this which is written must still be fulfilled in me: 'He was counted with the lawless.' For that which concerns me has an end. 22.38. They said, "Lord, behold, here are two swords."He said to them, "That is enough. 22.39. He came out, and went, as his custom was, to the Mount of Olives. His disciples also followed him. 22.40. When he was at the place, he said to them, "Pray that you don't enter into temptation. 22.41. He was withdrawn from them about a stone's throw, and he knelt down and prayed 22.42. saying, "Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done. 22.43. An angel from heaven appeared to him, strengthening him. 22.44. Being in agony he prayed more earnestly. His sweat became like great drops of blood falling down on the ground. 22.45. When he rose up from his prayer, he came to the disciples, and found them sleeping because of grief 22.46. and said to them, "Why do you sleep? Rise and pray that you may not enter into temptation. 22.47. While he was still speaking, behold, a multitude, and he who was called Judas, one of the twelve, was leading them. He came near to Jesus to kiss him. 22.48. But Jesus said to him, "Judas, do you betray the Son of Man with a kiss? 22.49. When those who were around him saw what was about to happen, they said to him, "Lord, shall we strike with the sword? 22.50. A certain one of them struck the servant of the high priest, and cut off his right ear. 22.51. But Jesus answered, "Let me at least do this" -- and he touched his ear, and healed him. 22.53. When I was with you in the temple daily, you didn't stretch out your hands against me. But this is your hour, and the power of darkness. 23.34. Jesus said, "Father, forgive them, for they don't know what they are doing."Dividing his garments among them, they cast lots. 23.46. Jesus, crying with a loud voice, said, "Father, into your hands I commit my spirit!" Having said this, he breathed his last. 24.49. Behold, I send forth the promise of my Father on you. But wait in the city of Jerusalem until you are clothed with power from on high.
19. New Testament, Mark, 1.22, 1.35, 9.5, 11.9, 11.24-11.25, 14.36 (1st cent. CE - 1st cent. CE) 1.22. They were astonished at his teaching, for he taught them as having authority, and not as the scribes. 1.35. Early in the night, he rose up and went out, and departed into a deserted place, and prayed there. 9.5. Peter answered Jesus, "Rabbi, it is good for us to be here. Let's make three tents: one for you, one for Moses, and one for Elijah. 11.9. Those who went in front, and those who followed, cried out, "Hosanna! Blessed is he who comes in the name of the Lord! 11.24. Therefore I tell you, all things whatever you pray and ask for, believe that you receive them, and you shall have them. 11.25. Whenever you stand praying, forgive, if you have anything against anyone; so that your Father, who is in heaven, may also forgive you your transgressions. 14.36. He said, "Abba, Father, all things are possible to you. Please remove this cup from me. However, not what I desire, but what you desire.
20. New Testament, Matthew, 4.4, 4.25, 5.1-5.2, 5.16, 5.20, 5.33, 5.48, 6.1-6.18, 7.11, 7.21, 7.28, 8.1-8.2, 9.14, 10.32-10.33, 11.1, 11.27, 12.50, 13.52-13.53, 14.23, 15.13, 15.21, 16.17, 18.1-18.3, 18.10, 18.19, 18.23-18.25, 18.35, 19.1, 20.23, 23.9, 24.1-24.3, 25.34, 26.1 (1st cent. CE - 1st cent. CE) 4.4. But he answered, "It is written, 'Man shall not live by bread alone, but by every word that proceeds out of the mouth of God.' 4.25. Great multitudes from Galilee, Decapolis, Jerusalem, Judea and from beyond the Jordan followed him. 5.1. Seeing the multitudes, he went up onto the mountain. When he had sat down, his disciples came to him. 5.2. He opened his mouth and taught them, saying 5.16. Even so, let your light shine before men; that they may see your good works, and glorify your Father who is in heaven. 5.20. For I tell you that unless your righteousness exceeds that of the scribes and Pharisees, there is no way you will enter into the Kingdom of Heaven. 5.33. Again you have heard that it was said to them of old time, 'You shall not make false vows, but shall perform to the Lord your vows,' 5.48. Therefore you shall be perfect, just as your Father in heaven is perfect. 6.1. Be careful that you don't do your charitable giving before men, to be seen by them, or else you have no reward from your Father who is in heaven. 6.2. Therefore when you do merciful deeds, don't sound a trumpet before yourself, as the hypocrites do in the synagogues and in the streets, that they may get glory from men. Most assuredly I tell you, they have received their reward. 6.3. But when you do merciful deeds, don't let your left hand know what your right hand does 6.4. so that your merciful deeds may be in secret, then your Father who sees in secret will reward you openly. 6.5. When you pray, you shall not be as the hypocrites, for they love to stand and pray in the synagogues and in the corners of the streets, that they may be seen by men. Most assuredly, I tell you, they have received their reward. 6.6. But you, when you pray, enter into your inner chamber, and having shut your door, pray to your Father who is in secret, and your Father who sees in secret will reward you openly. 6.7. In praying, don't use vain repetitions, as the Gentiles do; for they think that they will be heard for their much speaking. 6.8. Therefore don't be like them, for your Father knows what things you need, before you ask him. 6.9. Pray like this: 'Our Father in heaven, may your name be kept holy. 6.10. Let your kingdom come. Let your will be done, as in heaven, so on earth. 6.11. Give us today our daily bread. 6.12. Forgive us our debts, as we also forgive our debtors. 6.13. Bring us not into temptation, but deliver us from the evil one. For yours is the kingdom, the power, and the glory forever. Amen.' 6.14. For if you forgive men their trespasses, your heavenly Father will also forgive you. 6.15. But if you don't forgive men their trespasses, neither will your Father forgive your trespasses. 6.16. Moreover when you fast, don't be like the hypocrites, with sad faces. For they disfigure their faces, that they may be seen by men to be fasting. Most assuredly I tell you, they have received their reward. 6.17. But you, when you fast, anoint your head, and wash your face; 6.18. so that you are not seen by men to be fasting, but by your Father who is in secret, and your Father, who sees in secret, will reward you. 7.11. If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him! 7.21. Not everyone who says to me, 'Lord, Lord,' will enter into the Kingdom of Heaven; but he who does the will of my Father who is in heaven. 7.28. It happened, when Jesus had finished saying these things, that the multitudes were astonished at his teaching 8.1. When he came down from the mountain, great multitudes followed him. 8.2. Behold, a leper came to him and worshiped him, saying, "Lord, if you want to, you can make me clean. 9.14. Then John's disciples came to him, saying, "Why do we and the Pharisees fast often, but your disciples don't fast? 10.32. Everyone therefore who confesses me before men, him I will also confess before my Father who is in heaven. 10.33. But whoever denies me before men, him I will also deny before my Father who is in heaven. 11.1. It happened that when Jesus had finished directing his twelve disciples, he departed from there to teach and preach in their cities. 11.27. All things have been delivered to me by my Father. No one knows the Son, except the Father; neither does anyone know the Father, except the Son, and he to whom the Son desires to reveal him. 12.50. For whoever does the will of my Father who is in heaven, he is my brother, and sister, and mother. 13.52. He said to them, "Therefore, every scribe who has been made a disciple in the Kingdom of Heaven is like a man who is a householder, who brings out of his treasure new and old things. 13.53. It happened that when Jesus had finished these parables, he departed from there. 14.23. After he had sent the multitudes away, he went up into the mountain by himself to pray. When evening had come, he was there alone. 15.13. But he answered, "Every plant which my heavenly Father didn't plant will be uprooted. 15.21. Jesus went out from there, and withdrew into the region of Tyre and Sidon. 16.17. Jesus answered him, "Blessed are you, Simon Bar Jonah, for flesh and blood has not revealed this to you, but my Father who is in heaven. 18.1. In that hour the disciples came to Jesus, saying, "Who then is greatest in the Kingdom of Heaven? 18.2. Jesus called a little child to himself, and set him in the midst of them 18.3. and said, "Most assuredly I tell you, unless you turn, and become as little children, you will in no way enter into the Kingdom of Heaven. 18.10. See that you don't despise one of these little ones, for I tell you that in heaven their angels always see the face of my Father who is in heaven. 18.19. Again, assuredly I tell you, that if two of you will agree on earth concerning anything that they will ask, it will be done for them by my Father who is in heaven. 18.23. Therefore the Kingdom of Heaven is like a certain king, who wanted to reconcile accounts with his servants. 18.24. When he had begun to reconcile, one was brought to him who owed him ten thousand talents. 18.25. But because he couldn't pay, his lord commanded him to be sold, with his wife, his children, and all that he had, and payment to be made. 18.35. So my heavenly Father will also do to you, if you don't each forgive your brother from your hearts for his misdeeds. 19.1. It happened when Jesus had finished these words, he departed from Galilee, and came into the borders of Judea beyond the Jordan. 20.23. He said to them, "You will indeed drink my cup, and be baptized with the baptism that I am baptized with, but to sit on my right hand and on my left hand is not mine to give; but it is for whom it has been prepared by my Father. 23.9. Call no man on the earth your father, for one is your Father, he who is in heaven. 24.1. Jesus went out from the temple, and was going on his way. His disciples came to him to show him the buildings of the temple. 24.2. But he answered them, "Don't you see all of these things? Most assuredly I tell you, there will not be left here one stone on another, that will not be thrown down. 24.3. As he sat on the Mount of Olives, the disciples came to him privately, saying, "Tell us, when will these things be? What is the sign of your coming, and of the end of the age? 25.34. Then the King will tell those on his right hand, 'Come, blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; 26.1. It happened, when Jesus had finished all these words, that he said to his disciples
21. Tosefta, Berachot, 3.1-3.2, 3.7 (1st cent. CE - 2nd cent. CE) 3.2. ...The evening prayer [of Shmoneh Esreh] does not have a set time. Rebbi Elazar Bar Yossi says, “[A person should pray the evening Shmoneh Esreh] with the closing of the gates [of the Bet Hamikdash (Temple)].” Rebbi Elazar Bar Yossi said, “My father [always] prayed [the evening Shmoneh Esreh] with the closing of the gates [of the Bet Hamikdash].” [A person] who prays the Mussaf prayer [of Shmoneh Esreh] either after the morning Tamid [sacrifice] has been brought or before the morning Tamid [sacrifice] has been brought, has fulfilled his obligation [of praying the morning Shmoneh Esreh on time.]" 3.7. Rebbi Yehudah said, “When Rebbi Akiva would pray [Shmoneh Esreh] together with the congregation he would finish faster than everyone else. When he would pray by himself a person would leave him on one side [of the room] and when he would come back he would find him on a different side [of the room], because of all of the bending of the knees and bowing that he would do.”"
22. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) 28a. דלמא מעברין לך אמר לה [לשתמש אינש] יומא חדא בכסא דמוקרא ולמחר ליתבר אמרה ליה לית לך חיורתא ההוא יומא בר תמני סרי שני הוה אתרחיש ליה ניסא ואהדרו ליה תמני סרי דרי חיורתא היינו דקאמר ר' אלעזר בן עזריה הרי אני כבן שבעים שנה ולא בן שבעים שנה,תנא אותו היום סלקוהו לשומר הפתח ונתנה להם רשות לתלמידים ליכנס שהיה ר"ג מכריז ואומר כל תלמיד שאין תוכו כברו לא יכנס לבית המדרש,ההוא יומא אתוספו כמה ספסלי א"ר יוחנן פליגי בה אבא יוסף בן דוסתאי ורבנן חד אמר אתוספו ארבע מאה ספסלי וחד אמר שבע מאה ספסלי הוה קא חלשא דעתיה דר"ג אמר דלמא ח"ו מנעתי תורה מישראל אחזו ליה בחלמיה חצבי חיורי דמליין קטמא ולא היא ההיא ליתובי דעתיה הוא דאחזו ליה,תנא עדיות בו ביום נשנית וכל היכא דאמרינן בו ביום ההוא יומא הוה ולא היתה הלכה שהיתה תלויה בבית המדרש שלא פירשוה ואף ר"ג לא מנע עצמו מבית המדרש אפילו שעה אחת,דתנן בו ביום בא יהודה גר עמוני לפניהם בבית המדרש אמר להם מה אני לבא בקהל,א"ל ר"ג אסור אתה לבא בקהל א"ל ר' יהושע מותר אתה לבא בקהל א"ל ר"ג והלא כבר נאמר (דברים כג, ד) לא יבא עמוני ומואבי בקהל ה' א"ל ר' יהושע וכי עמון ומואב במקומן הן יושבין כבר עלה סנחריב מלך אשור ובלבל את כל האומות שנאמר (ישעיהו י, יג) ואסיר גבולות עמים ועתידותיהם שוסתי ואוריד כאביר יושבים וכל דפריש מרובא פריש,אמר לו ר"ג והלא כבר נאמר (ירמיהו מט, ו) ואחרי כן אשיב את שבות בני עמון נאם ה' וכבר שבו,אמר לו ר' יהושע והלא כבר נאמר (עמוס ט, יד) ושבתי את שבות עמי ישראל ועדיין לא שבו מיד התירוהו לבא בקהל,אר"ג הואיל והכי הוה איזיל ואפייסיה לר' יהושע כי מטא לביתיה חזינהו לאשיתא דביתיה דמשחרן א"ל מכותלי ביתך אתה ניכר שפחמי אתה א"ל אוי לו לדור שאתה פרנסו שאי אתה יודע בצערן של ת"ח במה הם מתפרנסים ובמה הם נזונים,אמר לו נעניתי לך מחול לי לא אשגח ביה עשה בשביל כבוד אבא פייס,אמרו מאן ניזיל ולימא להו לרבנן אמר להו ההוא כובס אנא אזילנא שלח להו ר' יהושע לבי מדרשא מאן דלביש מדא ילבש מדא ומאן דלא לביש מדא יימר ליה למאן דלביש מדא שלח מדך ואנא אלבשיה אמר להו ר"ע לרבנן טרוקו גלי דלא ליתו עבדי דר"ג ולצערו לרבנן,א"ר יהושע מוטב דאיקום ואיזיל אנא לגבייהו אתא טרף אבבא א"ל מזה בן מזה יזה ושאינו לא מזה ולא בן מזה יאמר למזה בן מזה מימיך מי מערה ואפרך אפר מקלה א"ל ר"ע רבי יהושע נתפייסת כלום עשינו אלא בשביל כבודך למחר אני ואתה נשכים לפתחו,אמרי היכי נעביד נעבריה גמירי מעלין בקדש ואין מורידין נדרוש מר חדא שבתא ומר חדא שבתא אתי לקנאויי אלא לדרוש ר"ג תלתא שבתי וראב"ע חדא שבתא והיינו דאמר מר שבת של מי היתה של ראב"ע היתה ואותו תלמיד ר' שמעון בן יוחאי הוה:,ושל מוספין כל היום: א"ר יוחנן ונקרא פושע,ת"ר היו לפניו שתי תפלות אחת של מנחה ואחת של מוסף מתפלל של מנחה ואח"כ מתפלל של מוסף שזו תדירה וזו אינה תדירה ר' יהודה אומר מתפלל של מוסף ואח"כ מתפלל של מנחה שזו מצוה עוברת וזו מצוה שאינה עוברת א"ר יוחנן הלכה מתפלל של מנחה ואח"כ מתפלל של מוסף,ר' זירא כי הוה חליש מגירסיה הוה אזיל ויתיב אפתחא דבי ר' נתן בר טובי אמר כי חלפי רבנן אז איקום מקמייהו ואקבל אגרא נפק אתא ר' נתן בר טובי א"ל מאן אמר הלכה בי מדרשא א"ל הכי א"ר יוחנן אין הלכה כר' יהודה דאמר מתפלל אדם של מוסף ואח"כ מתפלל של מנחה,א"ל רבי יוחנן אמרה אמר ליה אין תנא מיניה ארבעין זמנין א"ל חדא היא לך או חדת היא לך א"ל חדת היא לי משום דמספקא לי בר' יהושע בן לוי:,אריב"ל כל המתפלל תפלה של מוספין לאחר שבע שעות לר' יהודה עליו הכתוב אומר (צפניה ג, יח) נוגי ממועד אספתי ממך היו מאי משמע דהאי נוגי לישנא דתברא הוא כדמתרגם רב יוסף תברא אתי על שנאיהון דבית ישראל על דאחרו זמני מועדיא דבירושלים,א"ר אלעזר כל המתפלל תפלה של שחרית לאחר ארבע שעות לר' יהודה עליו הכתוב אומר נוגי ממועד אספתי ממך היו מאי משמע דהאי נוגי לישנא דצערא הוא דכתיב (תהלים קיט, כח) דלפה נפשי מתוגה רב נחמן בר יצחק אמר מהכא (איכה א, ד) בתולותיה נוגות והיא מר לה 28a. There is room for concern. bPerhaps they will remove youfrom office just as they removed Rabban Gamliel. bHe said to her,based on the folk saying: bLet a person use an expensive goblet one day and let it break tomorrow.In other words, one should take advantage of an opportunity that presents itself and he need not concern himself whether or not it will last. bShe said to him: You have no whitehair, and it is inappropriate for one so young to head the Sages. The Gemara relates: bThat day, he was eighteen years old, a miracle transpired for him and eighteen rows of hair turned white.The Gemara comments: bThatexplains bthat which Rabbi Elazar ben Azarya said: I am as one who is seventy years old and he did not say: I am seventy years old,because he looked older than he actually was., bIt was taught: On that daythat they removed Rabban Gamliel from his position and appointed Rabbi Elazar ben Azarya in his place, there was also a fundamental change in the general approach of the study hall as bthey dismissed the guard at the door and permission was granted to the students to enter.Instead of Rabban Gamliel’s selective approach that asserted that the students must be screened before accepting them into the study hall, the new approach asserted that anyone who seeks to study should be given opportunity to do so. bAs Rabban Gamliel would proclaim and say: Any student whose inside,his thoughts and feelings, bare not like his outside,i.e., his conduct and his character traits are lacking, bwill not enter the study hall. /b,The Gemara relates: bOn that day several benches were addedto the study hall to accommodate the numerous students. bRabbi Yoḥa said: Abba Yosef ben Dostai and the Rabbis disputed thismatter. bOne said: Four hundred benches were addedto the study hall. bAnd one said: Seven hundred benches were addedto the study hall. When he saw the tremendous growth in the number of students, bRabban Gamliel was disheartened. He said: Perhaps, Heaven forbid, I prevented Israel fromengaging in bTorahstudy. bThey showed him in his dream white jugs filled with ashesalluding to the fact that the additional students were worthless idlers. The Gemara comments: bThat is notthe case, but bthatdream bwas shown to him to ease his mindso that he would not feel bad., bIt was taught:There is a tradition that tractate iEduyyotwas taught that day. And everywherein the Mishna or in a ibaraita bthat they say: On that day, it isreferring to bthat day. There was no ihalakhawhose ruling was pending in the study hall that they did not explainand arrive at a practical halakhic conclusion. bAnd even Rabban Gamliel did not avoid the study hall for even one moment,as he held no grudge against those who removed him from office and he participated in the halakhic discourse in the study hall as one of the Sages., bAs we learnedin a mishna: bOn that day, Yehuda, the Ammonite convert, came beforethe students in the study hall band he said to them: What is mylegal status in terms of bentering into the congregationof Israel, i.e., to marry a Jewish woman?, bRabban Gamliel said to him: You are forbidden to enter into the congregation. Rabbi Yehoshua said to him: You are permitted to enter into the congregation. Rabban Gamliel said toRabbi Yehoshua: bWasn’t it already stated: “An Ammonite and a Moabite shall not enter into the congregation of the Lord;even to the tenth generation shall none of them enter into the congregation of the Lord forever” (Deuteronomy 23:4)? How can you permit him to enter the congregation? bRabbi Yehoshua said toRabban Gamliel: bDo Ammon and Moab reside in their place? Sennacherib already came and,through his policy of population transfer, bscrambled all the nationsand settled other nations in place of Ammon. Consequently, the current residents of Ammon and Moab are not ethnic Ammonites and Moabites, bas it is stated inreference to Sennacherib: b“I have removed the bounds of the peoples, and have robbed their treasures, and have brought down as one mighty the inhabitants”(Isaiah 10:13). bAndalthough it is conceivable that this particular convert is an ethnic Ammonite, nevertheless, there is no need for concern due to the halakhic principle: bAnything that partsfrom a group bparts from the majority,and the assumption is that he is from the majority of nations whose members are permitted to enter the congregation., bRabban Gamliel said toRabbi Yehoshua: bBut wasn’t it already stated: “But afterward I will bring back the captivity of the children of Ammon, says the Lord”(Jeremiah 49:6) band they have already returnedto their land? Therefore, he is an ethnic Ammonite and he may not convert., bRabbi Yehoshua said toRabban Gamliel: That is no proof. bWasn’t it already statedin another prophecy: b“And I will turn the captivity of My people Israeland they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them” (Amos 9:14), band they have not yet returned?In rendering the ruling, only proven facts may be taken into consideration. bThey immediately permitted him to enter the congregation.This proves that Rabban Gamliel did not absent himself from the study hall that day and participated in the halakhic discourse., bRabban Gamliel saidto himself: bSince this isthe situation, that the people are following Rabbi Yehoshua, apparently he was right. Therefore, it would be appropriate for me to bgo and appease Rabbi Yehoshua. When he reachedRabbi Yehoshua’s bhouse, he sawthat bthe walls of his house were black.Rabban Gamliel bsaid toRabbi Yehoshua in wonderment: bFrom the walls of your house it is apparent that you are a blacksmith,as until then he had no idea that Rabbi Yehoshua was forced to engage in that arduous trade in order to make a living. Rabbi Yehoshua bsaid to him: Woe unto a generation that you are its leader as you are unaware of the difficulties of Torah scholars, how they make a living and how they feed themselves. /b,Rabban Gamliel bsaid to him: I insulted you, forgive me.Rabbi Yehoshua bpaid him no attentionand did not forgive him. He asked him again: bDo it in deference to my father,Rabban Shimon ben Gamliel, who was one of the leaders of Israel at the time of the destruction of the Temple. bHe was appeased. /b,Now that Rabbi Yehoshua was no longer offended, it was only natural that Rabban Gamliel would be restored to his position. bThey said: Who will go and inform the Sages?Apparently, they were not eager to carry out the mission that would undo the previous actions and remove Rabbi Elazar ben Azarya from his position as iNasi /i. bThis launderer said to them: I will go. Rabbi Yehoshua sent tothe Sages bto the study hall: The one who wears the uniform willcontinue to bwear the uniform,the original iNasiwill remain in his position so that bthe one who did not wear the uniform willnot bsay to the one who wears the uniform, remove your uniform and I will wear it.Apparently, the Sages believed that this emissary was dispatched at the initiative of Rabban Gamliel and they ignored him. bRabbi Akiva said to the Sages: Lock the gates so that Rabban Gamliel’s servants will not come and disturb the Sages. /b,When he heard what happened, bRabbi Yehoshua said: It is best if I go to them. He came and knocked on the door. He said to themwith a slight variation: bOne who sprinklespure water on those who are ritually impure, bson of one who sprinkleswater bshallcontinue bto sprinklewater. And it is inappropriate that he who is bneither one who sprinkles nor son of one who sprinkles will say to one who sprinkles son of one who sprinkles: Your water is cave waterand not the running water required to purify one exposed to ritual impurity imparted by a corpse band your ashes are burnt ashesand not the ashes of a red heifer. bRabbi Akiva said to him: Rabbi Yehoshua, have you been appeased? Everything we did was todefend byour honor.If you have forgiven him, none of us is opposed. bEarly tomorrow you and I will go toRabban Gamliel’s bdoorwayand offer to restore him to his position as iNasi /i.,The question arose what to do with Rabbi Elazar ben Azarya? bThey said: What shall we do? Remove himfrom his position. That is inappropriate as we blearneda ihalakhathrough tradition: One belevatesto a higher level of bsanctity and does not downgrade.Therefore, one who was the iNasiof the Sanhedrin cannot be demoted. bLetone bSage lecture one week andthe other bSage one week, they will come to be jealousone of another, as they will be forced to appoint one as the acting head of the Sanhedrin. bRather, Rabban Gamliel will lecture three weeks and Rabbi Elazar ben Azaryawill lecture as head of the yeshiva bone week.That arrangement was adopted band that isthe explanation of the exchange in tractate iḤagiga /i: bWhose week was it? It was the week of Rabbi Elazar ben Azarya.One final detail: bThat studentwho asked the original question that sparked this entire incident bwas Rabbi Shimon ben Yoḥai. /b,We learned in the mishna: bAnd the additional prayermay be recited ball day. Rabbi Yoḥa said:Nevertheless, bonewho postpones his prayer excessively bis called negligent. /b, bThe Rabbis taughtin a ibaraita /i: bIfthe obligation to recite btwo prayers was before him, one, the afternoon prayer and one, the additional prayer, he recites the afternoon prayerfirst band the additional prayer thereafter,because bthis,the afternoon prayer, bisrecited on a bfrequentbasis, band this one,the additional prayer, bisrecited on a relatively binfrequentbasis. bRabbi Yehuda says: He recites the additional prayerfirst band the afternoon prayer thereafter,because bthis, the additional prayer, is a mitzvawhose time soon belapses,as it may only be recited until the seventh hour band this, the afternoon prayer, is a mitzvawhose time does bnotsoon belapseas one may recite it until the midpoint of the afternoon. bRabbi Yoḥa said: The ihalakha /iis that bhe recites the afternoon prayerfirst band the additional prayer thereafter,in accordance with the opinion of the Rabbis.,The Gemara cites additional sources relating to this issue: bWhen Rabbi Zeira would tire of his studies, he would go and sit in the doorway of Rabbi Natan bar Tovi’s study hall. He saidto himself: bWhen theentering and exiting bSages pass, I will rise before them and be rewardedfor the mitzva of honoring Torah scholars. bRabbi Natan bar Tovihimself bemerged and cameto where Rabbi Zeira was seated. Rabbi Zeira bsaid to him: Whojust bstated a ihalakhain the study hall?Rabbi Natan bar Tovi bsaid to him: Rabbi Yoḥajust bsaid as follows: The ihalakhais not in accordance withthe opinion of bRabbi Yehuda who said: He recites the additional prayerfirst band the afternoon prayer thereafter. /b,Rabbi Zeira bsaid to him:Did bRabbi Yoḥahimself bsaythis ihalakha /i? Rabbi Natan bsaid to him: Yes. He learnedthis statement bfrom him forty times,etching it into his memory. Rabbi Natan bsaid to him:Is this ihalakhaso dear to you because bit is singular for you,as it is the only ihalakhathat you learned in the name of Rabbi Yoḥa, bor is it new to you,as you were previously unaware of this ruling? Rabbi Zeira bsaid to him:It bissomewhat bnew to me, as I was uncertainwhether this ihalakhawas said in the name of Rabbi Yoḥa or in the name of bRabbi Yehoshua ben Levi.Now it is clear to me that this ihalakhais in the name of Rabbi Yoḥa., bRabbi Yehoshua ben Levi said:With regard to banyone who recites the additional prayer after seven hoursof the day, baccording to Rabbi Yehuda, the verse states: “Those who are destroyed [ inugei /i] far from the Festivals, I shall gather from you,they who carried for you the burden of insult” (Zephaniah 3:18). bFrom wheremay it bbe inferred that inugeiis an expression of destruction? As Rav Yosef translatedthe verse into Aramaic: bDestruction comes upon the enemiesof bthe house of Israel,a euphemism for Israel itself, bfor they have delayed the times of the Festivals in Jerusalem.This proves both that inugeimeans destruction and that destruction comes upon those who fail to fulfill a mitzva at its appointed time.,Similarly, bRabbi Elazar said: Regarding anyone who recites the morning prayer after four hoursof the day, baccording to Rabbi Yehuda, the verse states: “Those who are in sorrow [ inugei /i] far from the Festivals, I shall gather from you,they who carried for you the burden of insult” (Zephaniah 3:18). bFrom wheremay it bbe inferred that inugeiis an expression of sorrow? As it is written: “My soul drips in sorrow [ ituga /i]”(Psalms 119:28). bRav Naḥman bar Yitzḥak said:The proof that inugeiindicates suffering is bfrom here: “Her virgins are sorrowed [ inugot /i] and she is embittered”(Lamentations 1:4).
23. Anon., 4 Ezra, 8.20 8.20. O Lord who inhabitest eternity, whose eyes are exalted and whose upper chambers are in the air

Subjects of this text:

subject	book bibliographic info
abba	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 212
abraham	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 117
aesthetic features of fable collections	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 470
alms(giving)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 262
alms	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 14, 85
almsgiving,charity	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 115
alternative source-critical explanations,stylistic evidence	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 510
angel,angelology	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 84
apostle	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 528
aramaic	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 263
belief,believer	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 163
ben sira	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 14, 84, 85
birkat ha-minim	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 528
blessing	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 84
bread,of life	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 177
bread	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 85, 163
christ	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 117
church	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 84, 211
churches/tradition of paul pauline	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 263
communal practice	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 14
community	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 211
covenant,covenantal	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 115
david	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 117
deutero-isaiah	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 84
didache	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 84, 211
disciples of jesus	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 14, 84, 85, 163, 217
doubt	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 163
esoterica,esoteric instruction	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 85
ethics	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 211
evil	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 163
exegesis	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 211
fast	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 14, 85
fasting	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 115; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 262, 524
father,child relationship	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 212
father,fatherhood,our father'	Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 216
father,fatherhood	Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 216
father,in the heavens	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 177
father	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 85, 163, 177, 212
forgiveness,of sins	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 163
gamaliel (gamliel) the younger,r.	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 528
gentiles	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 85
god,as judge	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 217
god,kingdom of	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 163
god,relationship to	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 163
god,temptation by	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 163
gospel,of john	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 177
gospel,of luke	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 84, 117, 163, 211
gospel,of mark	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 84, 117
gospel,of matthew	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 84, 117, 211
gospel,synoptic	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 14
heaven	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 85, 177
hope	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 163
hypocrisy/hypocrites	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 14, 85
hypocrites (pharisees)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 524
index of subjects,shammaite)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 528
israel,house of	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 85
james (brother of jesus)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 262
jesus,death of	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 163
jesus,divine status	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 115, 118
jesus,ipsissima vox of	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 212
jesus,johannine	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 177
jesus,lukan	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 163
jesus,matthean	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 117
jesus,origin of	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 177
jesus,relationship of to god	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 177
jesus,speeches of	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 117
jesus,teaching of,as teacher	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 85, 163
jesus	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 115, 118
jesus (christ) (see also yeshu)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 524, 528
jesus (figure of)	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 84
jewish christians,jewish-christian	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 115
jewish prayer	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 524
jews,jewry,jewish,jewish matrix,jewish setting,anti-jewish,non-jewish	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 115, 118
john (evangelist),johannine language	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 177
john (evangelist),johannine prayers	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 177
john (evangelist),johannine theology	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 177
john (evangelist),johannine vernacular	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 177
john (the baptist)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 262, 524, 528
john the baptist	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 217
kaddish	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 118
liturgy	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 211
lod	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 528
lords prayer,address of the	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 212
lords prayer,addressee of the	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 217
lords prayer,content of the	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 217
lords prayer,context of the	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 217
lords prayer,didactic of the	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 211
lords prayer,form of the	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 212
lords prayer,function of the	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 84
lords prayer,gift of the	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 217
lords prayer,hermeneutics of the	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 217
lords prayer,instructions about the	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 84, 163
lords prayer,interpretation of the	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 211
lords prayer,lukan	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 163
lords prayer,matthean	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 117, 211
lords prayer,origin of the	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 211
lords prayer,practice of the	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 217
lords prayer,prayerer of the	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 217
lords prayer,recipients of the	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 211
lords prayer,research (history) of the	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 211
lords prayer,setting of the	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 217
lords prayer,teaching of the	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 85
lords prayer	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 118; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 262, 263, 524
love,double-love precept	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 115
lukan fable collection,aesthetic features of	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 470
lukan fable collection,catchphrases between fables in	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 470
lukan fable collection,style and vocabulary of	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 510
lukan fable collection,twin fables in	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 470
lukan fable collection,vocabulary in	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 510
lukan fable collection	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 470, 510
luke	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 524
maskil(im)	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 85
matthew (evangelist)	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 117
moab,hights of	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 85
moses	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 85
pedagogics	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 85
peter (cephas,simon –)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 524
petitions of the lords prayer,fifth	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 163
petitions of the lords prayer,first	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 177
petitions of the lords prayer,fourth	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 163
petitions of the lords prayer,sixth	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 163
petitions of the lords prayer,we	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 163
pharisees,torah-sages,pharisaic	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 115, 118
piety,deeds of	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 115
piety,trilogy of pious actions →alms,fast,prayer	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 14, 85
piety	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 85
polemic	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 14
poverty	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 163
prayer,address of	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 217
prayer,addressee of	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 177
prayer,content of	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 217
prayer,effect of	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 14
prayer,instructions about	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 163
prayer,of jesus	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 212
prayer,persistence in	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 14
prayer,practice of	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 177
prayer,prayerer	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 217
prayer,public	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 177
prayer,teaching of	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 84, 85
prayer	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 14, 85, 163; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 115
private prayer	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 528
prophet	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 84, 163
protestants	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 84
q source	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 117
qumran,qumranic,anti-qumranic	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 115
qumran,yahad	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 85
qumran	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 84
rabbinic	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 115, 118
revelation,responses to divine	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 84
revolt/war, under hadrian/bar kokhba	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 528
ritual,practice of	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 14
ritual	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 14
rivalry	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 14
romans	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 14
samaritans	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 85
scribe,scribal sage	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 85
second temple period,jewry,tradition	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 115, 118
sermon of the mount,structure of the	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 117
sermon of the mount	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 85, 117, 211
shimon ha-pekoli	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 528
shmoneh esreh (eighteen benedictions)	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 118
short prayer	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 262, 263, 528
sickness	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 163
sin,sinner	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 163
sinai,sinaitic law	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 85
sinai	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 85
sins,transgressions,sinners,forgiveness of	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 118
son,of god	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 212
son	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 177
sondergut,matthean	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 117
source criticism	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 470, 510
spirit,holy	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 84
style	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 510
synagogue	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 524, 528
tannaim (early rabbis),tannaic	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 528
teacher	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 84, 85
temple ~	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 524, 528
temptation	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 163
testamentary prayer	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 177
textual transmission	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 84
tobit	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 84, 85
tora (see also pentateuch)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 524
trust	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 163
twin fables	Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 470
worship	Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 84, 85
yavne	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 528
yehuda ha-nasi,r.	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 528
yohanan ben zakkai,r.	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 528
yoshua,r.	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 528